大方廣佛華嚴經隨疏演義鈔 56.8

56.8

疏「等言等取」下，第四釋論等字。於中二：先顯論包含。劫盡有三，謂水、火、風。火壞初禪，二禪已上得聞；水壞二禪，三禪已上得聞；風壞三禪，四禪已上得聞故。「劫火」言，亦是火劫，異水風劫故。論經云「劫盡火中」者，正取二十住劫已終。又十九劫壞有情竟，名為劫盡。一劫壞器，名為火中。疏「今舉初攝後」下，二顯經之巧。舉火劫攝於水風，顯義巧也。對上海水而云劫火，顯文巧也。此言初對長壽天所以得聞者，以彼有天曾從佛聞而為說法故，二能下就佛而聽法故。如初列眾處說，皆由信故，難不為難。其為難者，未曾聞熏，耽禪味故。疏「按智論等」下，第五會長壽寬狹，即《智論》三十八云「長壽天者，謂非想非非想天處，八萬大劫故。或有人云：一切無色定通名長壽，以無形可化故。不任得道，常是凡夫處故。或說無想天名為長壽，亦不任得道故。或說從初禪至四禪，除淨居天，皆名長壽，以著禪味邪見，不能受道故。」上即智論等言，等取梁《攝論》及《成實論》，皆同《智論》第三師說。上諸論意皆以上二界壽長，又耽禪味，不任受道，故為難處。今有信心，並非是難。此上明長壽天竟。疏「今不取初禪」者，明論小狹，二因故除：一有覺觀義通餘處、二「正燒」者正順論文。若說初禪為長壽天難，無由得說火劫。今火燒初禪，初禪無人故，約二禪已上得聞，長壽之難得聞。

Under the Commentary's statement, "The word 'etc.' subsumes by extension...," this fourth [part] explains the word "etc." in the treatise. In this there are two parts: first, revealing the treatise's comprehensiveness. There are three destructions of the kalpa: water, fire, and wind. Fire destroys the first dhyāna, and those from the second dhyāna and above are able to hear; water destroys the second dhyāna, and those from the third dhyāna and above are able to hear; wind destroys the third dhyāna, and those from the fourth dhyāna and above are able to hear. The expression "kalpa-fire" also refers to the fire kalpa, distinguishing it from the water and wind kalpas. When the treatise-sūtra says "in the fire at the end of the kalpa," it specifically refers to the completion of the twenty kalpas of abiding. Furthermore, when nineteen kalpas have finished destroying sentient beings, this is called the "end of the kalpa." The one kalpa of destroying the receptacle [world] is called "in the fire." Under the Commentary's statement, "Now, taking up the beginning subsumes the end...," the second part reveals the sūtra's skillfulness. Taking up the fire kalpa to subsume water and wind demonstrates skill in meaning. Countering the seawater above by saying "kalpa-fire" demonstrates skill in phrasing. That this says [the beings of] the long-lived heavens, standing in contrast, are able to hear is because, first, there are devas there who once heard from the Buddha and explain the Dharma for them; and second, they are able to go down to the Buddha and listen to the Dharma. As stated in the initial enumeration of the assembly, all of them, due to faith, find that a difficulty is not a difficulty. Those for whom it is a difficulty are those who have never heard and perfumed [the seeds of Dharma] and who indulge in the taste of dhyāna. Under the Commentary's statement, "According to the Treatise on the Great [Prajñāpāramitā], etc.," the fifth [part] reconciles the broader and narrower scopes of the long-lived heavens. That is, Treatise [on the Great Prajñāpāramitā], fascicle 38, says: "'Long-lived heavens' refers to the sphere of neither-perception-nor-non-perception, because of its eighty thousand great kalpas. Alternatively, some say: all formless absorptions are collectively called 'long-lived,' because there is no bodily form that can be transformed. They are incapable of attaining the Path and are always places of ordinary beings. Alternatively, it is said that the heaven of non-conception is called 'long-lived,' as it is also incapable of attaining the Path. Alternatively, it is said that from the first dhyāna up to the fourth dhyāna, excluding the Pure Abodes, all are called 'long-lived,' because by clinging to the taste of dhyāna and wrong views, they cannot receive the Path." Above, the word "etc." in "the Treatise on the Great [Prajñāpāramitā], etc.," subsumes by extension the Liang [translation of the] Mahāyānasaṃgraha and the Tattvasiddhi-śāstra; both agree with the explanation of the third master in the Treatise on the Great [Prajñāpāramitā]. The intent of all the above treatises is that because the lifespans in the upper two realms are long, and they also indulge in the taste of dhyāna, they are incapable of receiving the Path, and are therefore places of difficulty. Now, where there is faithful mind, none of them are difficulties. This concludes the above clarification of the long-lived heavens. As for the Commentary's statement, "Now, the first dhyāna is not adopted," this clarifies that the treatise is slightly narrower. It is excluded for two reasons: first, it has vitarka and vicāra, whose meaning extends to other places; second, "in the actual burning" strictly conforms to the text of the treatise. If one were to say that the first dhyāna is the difficulty of the long-lived heavens, there would be no ground to speak of the fire kalpa. Now, since the fire burns the first dhyāna and there is no one in the first dhyāna, it is explained in terms of those from the second dhyāna and above being able to hear, so that those in the difficulty of long life are able to hear.